Bible

 

Genesis 49

Studie

   

1 «Idawat du a dawan əməla a wa kawan z igrəwan daɣ azzaman win du zaynen.

2 Idawat du bararan in, ṣəsəmat y awal in:

3 Ruben kay aɣafadday nin, Kay aṣṣahat in, kay eɣaf ən təɣurad in, Kay a ogaran ətəwəsəɣmar daɣ bararan in, Kay a ogaran təla ən fərregaten.

4 Təṃosa angi n aṃan ozalnen Mišan a kay igməd almaqam nak, Wa n tizart y iməḍrayan nak Fəlas təsaffallasa abba nnak S ənəməṇsa wa təge d anna nnak.

5 Šimehon əd Lebi iməḍrayan olanen Šikabiwen nasan kayatan əkmanen.

6 Sənnəməggəgaɣet šiṃərkas nawan əd ṃan in Əqqamet ətəwəsaɣmar in Wər irtay dər-wan daɣ ahan in, Fəlas daɣ alham nawan, bararan in Ad tənɣam aytedan aggotnen daɣ tara ən ṃan təɣtasam agozan ən zəgran əddarnen.

7 Təwar tulɣant alham nawan ilan šiɣərden Fəlas təkmawen a t'əhanen. Təwar tulɣant aššar nawan ad d izzibben, Fəlas təhanint kawan wər nəha, əd ṃan mallolnen A kawan əzəmməzzəya əd temattay nin, Aṃaran əzəwwəziwəzaq qawan daɣ akal in.

8 Yuda kay a əflasan məḍrayan nak Ad tarna imagzaran nak, Maddanəs n abba nnak ad əssəjədan dat-ək.

9 Yuda, barar in, ahar ənḍərran a dər toleɣ iṃan-net, Wa dd iyyəwanan daɣ təgmərt, iqqal du edag-net. Ikram iḍaran-net, Israd: ma ihalan əsəbdəd-net?

10 Taɣmar wər za təfəl ehan-net, Əṭṭəbil illa ɣur əzzurriya nnet Har d'aṣu wa tt'ilan iṃan-net, Ənta as əṭṭafnat təmattiwen taṇat-net.

11 Ewad daɣ tənafləyt As iqqan ajad-net Daɣ təfṣəq n əzzəbib-net, Irabbaz isəlsa nnet Daɣ esmad d əzzəwi nnet.

12 Isaṣṣahat esmad təməllay ən šiṭṭawen-net, təssəmlal teṣṣay n əx išenan-net.

13 Zəbulun ad iɣsər fəl ṭama ən gərwan, Dad ətazakken əɣlalan win n aṃan. Akal-net igla har əɣrəm wa n Tsidon.

14 Issakar iṃos ajad iṣṣohen, Itallaman gər məssəgan, Iṣaggad y alxeran.

15 As tan inay ad idakkal əzuk fəl zeran Išɣəl ardu s i tt'ilan.

16 Dan ad aṣṣahen aytedan-net Šilat n iyyat tawšet daɣ šin n Israyil ket-net.

17 Dan šila n taššolt təhat tarrayt-net Təddad agozan n ays fəl ad d'uḍu aṃawan-net.

18 Əge daɣ-ak aṭṭama nin fəl efsan, ya Əməli!

19 Gad ad t'əgrəwan majjarakan Mišan a tan arnu istəq qan.

20 Ašer ila tagəlla təṇfat, Ənta z ihakkin isudar win əzodnen əmənokal.

21 Naftali tədəmit təggoragat Tətaraw awleɣan əhoṣṣaynen.

22 Yusəf šilan ənezər n ašək itarawan s igət Illan dagma n aṃan ən šaṭ, Əg̣g̣aran taɣərt iləlad-net.

23 Əgrawan tu kəl təganziwen s igət A tu naḍḍaban har əlan talilant, Əsaknin tu əzzəngu nnasan s igət.

24 Mišan ikna iḍuf ən təganzay nnet Ətawasaṣahen zayyan ən fassan-net S əfus n Əməqqar wa əɣbada d aṣṣahat-net, S ənta as əheɣ tag̣g̣azt-net, Iṃos wa s əsahhadda fəl təɣurad-net,

25 S əddəlil ən Məššina nin wa kay ikfan tadhəlt-net, S əddəlil n Əməqqar wa fall-ak itaggan albaraka-net, Daɣ təṇfa n akonak wa n jənnawan, D aṃan win d əg̣ammadnen eres ən ṃədlan. Ig'ak tolas albaraka daɣ ara ən ṭədoden əd hərwan.

26 Abba nnak ihakku albarakatan As win marawan in ogaran tan, Afalla n ədɣaɣan win ərunen okayan tan. Eɣaf ən Yusəf azzabbenet fall-as albarakatan, Fəl takannart ən win d iṇṇəfrannen daɣ məqqaran.

27 Benyamin uray a iṃos iɣišašen S aɣora ilammaz tagmərt-net Əs ṭakəst ad uzan agləz-net.

28 Əntanay da da awalan win dasan iga abba nasan as fall-asan itaggu albaraka nnet. Əkkulluk n iyyan iga fall-as albaraka ən ṃan-net. Əntanay a daɣ əganat tawšeten an marawat əd ṣanatat n Israyil. Dəffər a di omar maddan-əs, iṇṇ'asan: «Nak əmərədda tilkamat ən təɣrəst in a əhe. As di aba təṇbəlam i ɣur abbatan in daɣ əɣəɣi wa ihan tawagost ta n Efron wa n aw Xet, ta təhat Makfela dagma n aṃadal ən Mamre daɣ akal wa n Kanan. Tawagost en da a izzənza Ibrahim ɣur Efron wa n aw Xet fəl ad iqqəl əɣəɣi wa tat ihan edagg ən zəkwan.

31 Denda ad iṭawaṇbal Ibrahim əd tənṭut-net Sarata, denda ad iṭawaṇbal Isxaq əd tənṭut-net Raqqiyetu, denda tolas ad əṇbala Leyya.

32 Tawagost d əɣəɣi wa tat ihan ənzan du ɣur Kəl Xet.»

33 As iɣrad Yaqqub ammar ən maddan-əs iqqal serrad-net, təga talɣa nnet, ilkam i marawan-net win aba.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4433

Prostudujte si tuto pasáž

  
/ 10837  
  

4433. And he took her, and lay with her, and forced her. That this signifies that in no other way could this truth be conjoined with the affection of the truth signified by the sons of Jacob her brothers, is evident from the signification of “taking her, lying with her, and forcing her,” as being to be conjoined, but not in a lawful way, as is done by betrothal. That by these words is signified that in no other way could it be conjoined, cannot be seen unless it is known how the case is. The interior truth from the ancients which is signified by “Shechem the son of Hamor the Hivite” is that truth which had been the internal of the church among the ancients, thus which was the internal in their statutes, judgments, and laws: in a word, in their rituals and the like. These truths were their doctrinal things according to which they lived, and indeed doctrinal things of charity; for in the ancient time those who were of the genuine church had no other doctrinal things. Relatively to doctrine the same may be called interior truths of faith, but goods relatively to life. If any church were to be instituted with the nation sprung from Jacob, it was necessary that they should be initiated into these truths and goods; for unless there are internal things within external ones, that is, unless men think of internal things when they are in external ones, and unless they are at the same time affected by the internal things, or at least unless they are affected by external things for the sake of internal things, there is not anything of the church. For internal things make the church, because in these is the Lord; for in these are the spiritual and celestial things which are from Him.

[2] But the nation sprung from Jacob, that is, the Israelitish and Jewish nation, could not be initiated into these internal things in the lawful way which is effected by betrothal, for the reason that their external worship did not correspond. For from their fathers, Abraham, Isaac, and Jacob, they received the worship instituted by Eber, which was different in its externals from the worship of the Ancient Church, as may be seen above (n. 1238, 1241, 1343, 2180). And because their worship was different, the interior truths that existed among the ancients could not be conjoined with it in the lawful manner, by betrothal, but in the way here described. From this it may be understood what is meant by saying that “in no other way could this truth be conjoined with the affection of the truth signified by the sons of Jacob, Dinah’s brothers.”

[3] But although the conjunction could be effected in this manner, according to a law also known to the ancients (see Exodus 22:15; Deuteronomy 22:28-29), still that nation was of such a character that they would by no means suffer any conjunction of the interior truth that was from the ancients with the externals of worship that existed among the descendants of Jacob (see n. 4281, 4290, 4293, 4307, 4314, 4316, 4317). For this reason there could not be any church instituted with that nation, but instead of it only the representative of a church (see n. 4281, 4288, 4307). That this nation was of such a character that not only was it impossible for them to receive interior truths, but that they also completely extinguished them in themselves, is here represented by the sons of Jacob answering Shechem and Hamor in fraud (verse 13); and then by Simeon and Leviticus smiting the city with the edge of the sword, and killing Shechem and Hamor (verses 25-26); and by the rest of the sons coming upon those who were pierced, and pillaging the city, and carrying away the flocks, the herds, and whatever was in the city, in the field, and in the house (verses 27-29). From this it is evident what is signified by the prophecy of Jacob, then Israel:

Simeon and Leviticus are brethren, instruments of violence are their swords; let not my soul come into their secret, let not my glory be united in their congregation; because in their anger they slew a man, and in their pleasure they unstrung an ox; cursed be their anger because it was vehement, and their fury because it was grievous; I will divide them in Jacob, and scatter them in Israel (Genesis 49:5-7).

  
/ 10837  
  

Thanks to the Swedenborg Foundation for the permission to use this translation.